大毘盧遮那成佛經疏 3.9

3.9

經云「祕密主！若真言門修菩薩行諸菩薩，深修觀察十緣生句，當於真言行通達作證，乃至如實遍知一切心相」者，是略答前問中修行句也。如下文萬行方便中，無不藉此十緣生句淨除心垢，是故當知最為旨要，真言行者特宜留意思之。然統論此品中十緣生句，略有三種：一者以心沒蘊中，欲對治實法故，觀此十緣生句，如前所說即空之幻是也。二者以心沒法中，欲對治境界攀緣故，觀此十緣生句，如前所說蘊阿賴耶即心之幻是也。三者以深著沒心實際中，欲離有為無為界故，觀此十緣生句，如前所說解脫一切業煩惱而業煩惱具依，即不思議之幻也。《摩訶般若》中十喻，亦具含三意。今此中云深修觀察者，即是意明第三重。且如行者於瑜伽中，以自心為感、佛心為應，感應因緣，即時毘盧遮那現所喜見身、說所宜聞法，然我心亦畢竟淨、佛心亦畢竟淨。若望我心為自，即佛心為他，今此境界為從自生耶？他生耶？共生？無因生耶？以《中論》種種門觀之，生不可得，而形聲宛然，即是法界。論幻即幻、論法界即法界、論遍一切處即遍一切處，論幻故名不可思議幻也。復次言深修者，謂得淨心已去，從大悲生根，乃至方便究竟，其間一一緣起皆當以十喻觀之。由所證轉深，故言觀察也。且如四諦義，直示娑𭇎世界已有無量無邊差別名，又況無盡法界中逗機方便，何可窮盡？今行者於一念淨心中通達如是塵沙四諦，空則畢竟不生、有則盡其性相、中則舉體皆常，以三法無定相，故名為不思議幻。如四諦者，餘一切法門例耳。是故唯有如來，乃能窮此十喻、達其源底。此經所以次無垢菩提心即明十喻者，包括始終綜該諸地。既觸緣成觀，不可緯說，今且依《釋論》明其大歸耳。

The sūtra says: “Lord of Mysteries! If bodhisattvas who cultivate the bodhisattva conduct of the mantra gateway deeply cultivate and contemplate the ten phrases of conditioned arising, they will attain mastery and realization in mantra practice, and even know all mental characteristics as they truly are throughout.” This briefly answers the phrase on cultivation in the earlier question. As in the myriad practices and upāyas described below, there are none that do not rely on these ten phrases of conditioned arising to purify and eliminate mental defilements; therefore, one should know that they are of supreme importance, and the mantra practitioner should especially attend to and contemplate them. Broadly discussing the ten phrases of conditioned arising in this chapter, there are roughly three types: First, because the mind is submerged in the skandhas and one wishes to counter real phenomena, one contemplates these ten phrases of conditioned arising—this is the illusion that is identical to emptiness, as explained previously. Second, because the mind is submerged in phenomena and one wishes to counter sensory conditions, one contemplates these ten phrases of conditioned arising—this is the illusion that the skandhas and the ālayavijñāna are identical to mind, as explained previously. Third, because the mind is deeply attached to and submerged in the reality-limit and one wishes to transcend the conditioned and unconditioned realms, one contemplates these ten phrases of conditioned arising—this is the inconceivable illusion, as explained previously, in which one is liberated from all karma and defilements yet karma and defilements are fully grounded. The ten similes in the Mahāprajñāpāramitā-śāstra also fully contain these three meanings. Here, when it speaks of “deeply cultivating and contemplating,” it intends to clarify this third tier. Take, for example, a practitioner in yoga: using one's own mind as the resonance and the Buddha's mind as the response, through the causes and conditions of resonance and response, Vairocana instantly manifests the body one delights in seeing and preaches the Dharma one needs to hear. Yet one's own mind is ultimately pure, and the Buddha's mind is also ultimately pure. If one regards one's own mind as self, then the Buddha's mind is other. Does this present realm arise from self? Arise from other? Arise from both? Or arise without a cause? When contemplated through the various gateways of the Madhyamaka-śāstra, arising cannot be found, yet the forms and sounds are clearly distinct; this is none other than the dharmadhātu. Discussed as illusion, it is illusion; discussed as the dharmadhātu, it is the dharmadhātu; discussed as pervading all places, it pervades all places. Because it is discussed as illusion, it is called inconceivable illusion. Furthermore, “deeply cultivating” means that from the attainment of the pure mind onward, from the sprouting of the root born of mahākaruṇā up to the ultimate upāya, every single dependent origination in between must be contemplated with these ten similes. Because what is realized becomes progressively deeper, it is called “contemplating.” Moreover, take the meaning of the four noble truths: simply indicating them within the Sahā world already yields immeasurable and boundless distinct names; how much more so within the inexhaustible dharmadhātu, where upāyas adapted to beings’ capacities could never be exhausted? Now, when in a single thought-moment of the pure mind the practitioner penetrates these four truths as numerous as grains of dust and sand—empty, they are ultimately unarisen; existent, they exhaust their natures and characteristics; middle, their entire essence is permanent. Because these three truths have no fixed characteristics, they are called an inconceivable illusion. Just as with the four noble truths, so it is with all other Dharma gateways. Therefore, only the Tathāgata can thoroughly plumb these ten similes and reach their source. The reason this sūtra explains the ten similes immediately after the undefiled bodhicitta is that it encompasses beginning and end and comprehensively subsumes all the bhūmis. Since whatever condition one meets becomes contemplation, it cannot be described in detail; for now, relying on the Commentary [Mahāprajñāpāramitā-śāstra], its general purport is clarified.